牛津英文经典：梦的解析（英文版） [The Interpretation of Dreams] pdf epub mobi txt 电子书 下载 2025

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[奥地利] 西格蒙德·弗洛伊德 著，乔伊丝.克里克 译

图书标签:

• 弗洛伊德
• 精神分析
• 梦
• 心理学
• 经典
• 英文原版
• 牛津
• Sigmund Freud
• 潜意识
• 心理学著作

出版社： 译林出版社

ISBN：9787544759908

版次：1

商品编码：11895062

品牌：译林（YILIN）

包装：平装

丛书名： Oxford World’s Classics

外文名称：The Interpretation of Dreams

开本：16开

出版时间：2016-03-01

用纸：纯质纸

页数：512

编辑推荐

　　牛津大学出版百年旗舰产品，英文版本原汁原味呈现，资深编辑专为阅读进阶定制，文学评论名家妙趣横生解读。

内容简介

　　《梦的解析》被誉为精神分析的著。它通过对梦境的科学探索和解释，打破了几千年来人们对于梦的无知、迷信和神秘感，同时揭示了左右人们思想和行为的潜意识的奥秘。该书不但为人类潜决识的学说奠定了稳固的基础，而且也建立了人类认识自己的新里程碑。书中包含了许多对文学、神话、教育等领域有启示性的观点，一定程度上引导了20世纪的人类文明。

作者简介

　　西格蒙德·弗洛伊德（1856－1939），精神分析学派的创始人。他的理论不仅对心理学的发展起了巨大的推动作用，还对西方当代文学、艺术、宗教、伦理学、历史学产生了深远的影响。作为心理学领域的先驱者，他的学说、治疗技术以及对人类心理隐藏部分的揭示，为心理学研究开创了全新的领域。主要著作有：《梦的解析》《歇斯底里症研究》(与布洛伊尔合著)《性学三论》《爱情心理学》《精神分析学引论》《自我与本我》等。

精彩书评

　　　　《梦的解析》堪称一部划时代的著作，而且很可能是迄今在经验主义基础上掌握无意识心灵之谜的勇敢尝试。　　——瑞士心理学家C.G.荣格

　　这位勇敢无畏的先知和救人疾者，一直是两代人的向导，带领我们进入人类灵魂中未曾有人涉足的领域。　　——德国文学家 托马斯·曼

目录

Introduction
Note on the Text
Note on the Translation
Select Bibliography
A Chronology of Sigmund Freud
THE INTERPRETAION OF DREAMS
Explanatory Notes
Index of Dreams
General Index

精彩书摘

　　In the following page I shall provide proof that there is a psychological technique which allows us to interpret dreams, and that when this procedure is applied, every dream turns out to be a meaningful psychical formation which can be given an identifiable places in what goes on within us in our waking life. I shall further try to explain the processes that make the dream so strange and incomprehensible and infer from the nature of the psychical forces in their combinations and conflicts, out of which the dream emerges. Having got so far, my account will break off, for it will have reached the point at which the problem of dreaming opens out into more comprehensive problems which will have to be resolved on the basis of different material.　　I shall begin with a survey both of what earlier authorities have written on the subject and of the present state of scientific inquiry into the problems of dreams, as I shall not often have occasion to return to it in the course of dreams. In spite of being concerned with the subject over many thousands of years, scientific understanding of the dream has not got very far. This is admitted by the writers so generally that it seems superfluous to quote individual authors. In the writings I list at the end of my work many stimulating observations and a great deal of interesting material can be found relating to our subject, but little or nothing touching the essential nature of the dream or offering a definitive solution to any of its riddles. And of course, even less has passed into the knowledge of the educated layman.　　The first work to treat the dreams as an object of psychology seems to be Aristotle’s* On Dreams and Dream Interpretation [1]. Aristotle concedes that the nature of the dream is indeed daemonic, but not divine—which might well reveal a profound meaning, if one could hit on the right translation. He recognizes some of the characteristics of the dream-life, for example, that the dream reinterprets slight stimuli intruding upon sleep as strong ones (‘we believe we are passing through a fire and growing hot when this or that limb is only being slightly warmed’), and he concludes from this that dreams could very well reveal to the physician the first signs of impending changes in the body not perceptible by day. Lacking the requisite and teaching and informed assistance, I have not been in a position to arrive at a deeper understanding of Aristotle’s treatise.　　As we know, the ancients prior to Aristotle regarded the dream not as a product of the dreaming psyche, but as an inspiration from the realm of the divine, and they already recognized the two contrary trends which we shall find are always present in evaluations of the dream-life. Thy distinguished valuable, truth-telling dreams sent to the sleeper to warn him or announce the future to him, from vain, deceptive, and idle dreams intended to lead him astray or plunge him into ruin. This pre-scientific conception of the dream held by the ancients was certainly in full accord with their world-view as a whole, which habitually projected as reality into the outside world what had reality only within the life of the psyche. Their conception also took account of the main impression made on the waking life by the memory the dream remaining in the morning, for in this something alien, coming as it were from another world. It would be wrong, by the way, to think that the theory of the supernatural origin pietistic and mystical writers—who do right to occupy the remains of the once extensive realm of the supernatural, as long as it has not been conquered by scientific explanation—we also encounter clear-sighted men averse to the fantastic who use this very inexplicability of the phenomena of dreams in their endeavours to support their religious belief in the existence and intervention of superhuman powers. The high value accorded to the dream-life by many schools of philosophy, for example, by Schelling’s* followers, is a distinct echo of the undisputed divinity accorded to dreams in antiquity; and the divinatory, future-predicting power of dreams remains under discussion because the attempts at a psychological explanation are not adequate to cope with all the material gathered, however firmly the feelings of anyone devoted to the scientific mode of thought might be inclined to reject such a notion.　　The reason why it is so difficult to write a history of our scientific knowledge of the problems of dreams is that, however valuable our knowledge may have become under single aspects, no progress along a particular line of thought is to be discerned.　　……

前言/序言

　　Freud’s Work Before The Interpretation　　The Interpretation of Dreams (Die Traumdeutung), a slimmer volume than the much-expanded version that has hitherto been available, was published in November 1899,though postdated by the publisher to 1900. Its muted but respectful reception by reviewers disappointed Freud’s hopes and let him to complain unjustly that it had been ignored. For Freud, it was and remained the central book of his prolific career. In 1932 he wrote, in the preface to the third English edition: ‘It contains, even according to my present-day judgement, the most valuable of all the discoveries it has been my good fortune to make. Insight such as this falls to one’s lot but once in a lifetime’ (SE iv. P. xxiii).　　When the book came out, however, Freud was more somber. Writing to his medical colleague, confidant, and fellow-Jew Wilhelm Fliess (1858-1928), he compared the effort of writing it to the struggle with the angel which left the biblical Jacob permanently lame: ‘When it appeared that my breath would fail in the wrestling match, I asked the angel to desist; and that is what he has done since then. But I did not turn out to be stronger, although since then I have been limping noticeably. Yes, I really am forty-four now, an old, somewhat shabby Jew. . .’ Behind the wry self-disparagement lies a desperate need for professional success, understandable in a member of the upwardly mobile Jewish middle class of the Fabsburg Empire. Freud’s parents, Jacob Freud, a wool-merchant, and Amalia Nathansohn, twenty years his junior, both came from Galicia (now the Western Ukraine, then the north-easternmost Habsburg province). They settled first in Freiburg(now Príbor) in Moravia, where their eldest child Sigmund, was born in 1856, then moved in 1859 to Leipzig and in 1860 to Vienna, Where Sigmund was to live until his escape from National Socialism in 1938.　　Freud’s medical training at Vienna University was stamped by the scientific, positivistic spirit of the later nineteenth century. The Romantic approach to natural science, which sought to disclose a harmonious universal order and saw in it the expression of an indwelling world-soul, was now outdated. Freud’s own belief in the unity of nature was based on Darwin, whose Origins of Species(1859) explained how one living species changes into another and thus made human beings continuous with all other organisms. Freud tells us in his Autobiography(1925) that ‘the theories of Darwin, which were then of topical interest, strangely attracted me ,for they held out hopes of an extraordinary advance in our understanding of the world’( SE xx. 8). In his first year at university he chose to attend Carl Claus’s lectures on ‘General Biology and Darwinism’. However, his principal mentor was Ernst von Brücke, who was in turn a follower of the great physiologist and physicist Hermann von Helmholtz, and, like him, was intent on explaining organisms entirely by physical and chemical forces. Occult forces like vital energy were to be excluded. Darwinian evolution, operating through conflict without any animating purpose, suited this hard-nosed approach. Freud adhered to the Helmholtz school’s tenets in his early neurological work. Beginning with publications on the nervous systems of fish, he moved on to the human system, exploring the an aesthetic properties of cocaine, speech disorders, and cerebral paralyses in children. He was thus a reputable neurologist before psychoanalysis was ever thought of, It is not surprising, therefore, that his first attempt at devising a psychological theory was thoroughly materialist,　　This was the ‘Project for a Scientific Psychology’, which Freud wrote at great speed in September and October 1895 and never published. Its assumptions and method, however, are still visible in The Interpretation of Dreams and indeed underlie much of his later psychoanalytic thought , Briefly, Freud, like the Hehmholtz school, supposes that nervous or mental energy is analogous to physical energy. It works on particles, called neurons (posited by H. W. G. Walderyer in1891), which it fills like an electrical charge. This energy circulates within a closed system, occasionally inhibited by contact barriers. Within this system, wishes arise which seek satisfaction. Satisfaction takes the form of discharging energy. At the same time, the system is governed by a principle of constancy which seeks to keep the amount of energy constant. The system is in contact with the external world through the self or ego (Ich), imagined as an organization of neurons constantly charged with energy, and able to receive or inhibit stimuli from the outside world. When energy remains unconnected with the outside world, as in dreaming, it flows freely; when connected with the outside world via the ego, its flow is weakened and inhibited. This distinction between the free flowing energy of the primary process, where desire takes no account of reality, and the hesitant flow of the secondary process, where desire has to compromise with reality, will meet us again at the end of The interpretation of Dreams, and will reappear in Freud’s later writings as the contrast between the id and the ego; while the circulation of energy will also appear later as the movement of libido among objects of desire. And it is in the ‘Project’ that Freud first states that dreams ‘are wish-fulfilments—that is, primary processes following upon experiences of satisfaction’ (SE i. 340).　　Also in 1895, Freud and his fellow-physician Joesef Breuer published a book, studies in Hysteria, which inaugurates the interactive thrapy soon to be known as psychoanalysis. Breuer had in 1880 met a young Viennese woman with a bizarre and varying range of symptoms: she could not drink water, she could speak only English, she had a squint, visual disturbances, partial paralyses. Under hypnosis she related the events that had initiated these afflictions: for example, she had been unable to drink water since seeing a dog drinking out of a glass. Freud applied Breuer’s ‘talking cure’ to other unfortunate women. A British governess, Miss Lucy R., suffered from a　　depression made worse by a continental smell of burnt pudding Freud traced this olfactory illusion back to an occasion when, as she was cooking pudding with her charges, a letter arrived from her mother and was seized by the children; during this tussle the pudding got burnt. Not satisfied with his explanation, Freud probed further and elicited from miss R. the admission that she was in love with her employer and distressed by a scene in which he reprimanded her. Having got this off her chest, she regained her good cheer and her sense of smell. Their case studies led Breuer and Freud to maintain, in their preface to Studies in Hysteria, that ‘Hysterics suffer mainly from reminiscences’(SE ii. 7). Hysterical symptoms, apparently bizzare, did have a meaning they were displayed recollections of experiences too painful to remember consciously. Freud makes the further, tacit, assumption that those experiences are always sexual; and he did not scruple to confirm his assumption by asking Miss R. leading questions.　　On this basis, Freud theorized that the buried memory tormenting hysterics was of sexual abuse in childhood, He attached huge importance to this theory, equating it with discovering the source of the Nile. Slowly, however, it crumbled, till on 21 September 1897 he confided to his friend Wilhelm Fliess that he no longer believed his own theory. It did not help him cure his patient; it implied that child abuse must be implausibly widespread; and it ignored his patient’s tendency to confuse reality with fantasy (especially, perhaps, when Freud was prompting them). Freud was not denying that child abuse often really occurred, though he may have underestimated its frequency. He was accepting—with a cheerfulness that puzzled him—a major defeat to his ambitions.　　While gradually abandoning this theory, Freud was also reacting to his father’s death on 23 October 1896. Grief, overwork, and worry brought on what has plausibly been called a creative illness. It was a painful spell of inner isolation, following his intense preoccupation with his ideas, and resulting in the exhilarating conviction that he had discovered a great new truth. Freud worked through his illness by probing his own past. He recollected his sexual arousal in infancy by his nurse; he remembered seeing his mother naked during a training journey when he was two and a half; and he acknowledged hostility towards his father. ‘Being totally honest with oneself is a good exercise,’ he told Fliess on 15 October 1897. ‘A single idea of general value dawned on me.

《牛津英文经典：失落的文明回响》 一部跨越时空的宏大叙事，深入探索人类文明的起源、辉煌与湮灭的奥秘。 作者： 艾伦·索恩菲尔德（Alan Thornfield） 译者： 李明（Li Ming） 出版社： 启明文丛出版社 --- 内容简介：文明的沙漏与回响 《失落的文明回响》并非一部单纯的历史编年史，而是一次对人类文明基石的深刻考古。本书聚焦于那些在历史的尘埃中被遗忘或被误读的古代社会——从尼罗河畔第一个王朝建立前的图腾信仰，到中美洲雨林深处失踪的城邦结构，再到地中海东岸那些掌握了失传冶金技术的神秘贸易网络。 索恩菲尔德教授以其跨学科的研究方法，融合了考古学的新发现、人类学的田野考察以及对古代文本的独到解读，试图重构那些因自然灾变、内部冲突或知识断层而最终沉寂下去的伟大文明的面貌。 第一部：黎明前的微光——原始秩序的构建 本书的第一部分追溯了人类从狩猎采集社会向定居文明过渡的关键节点。我们不再将此视为线性的进步，而是将其视为一系列独特的、地域性极强的“社会实验”。 1. 蒙昧时代的几何学： 探讨了巨石阵（Stonehenge）和类似结构并非仅是天文观测点，而是复杂的社会凝聚力和权力分配的象征。重点分析了欧洲新石器时代晚期复杂的土地测绘系统，这些系统甚至超越了早期青铜时代文明的精确度。 2. 献祭与契约： 深入剖析了早期农业社会中，宗教仪式如何从简单的祈求丰收，演变为维护社会等级和资源再分配的工具。特别关注了安第斯山脉早期聚落中，通过精心设计的灌溉系统与祭祀活动的捆绑，实现社会稳定的机制。 3. 泥板上的沉默者： 聚焦于美索不达米亚早期城邦的行政管理，解析了楔形文字的起源，以及它如何从简单的记账符号，发展成为维护跨区域贸易和法律制裁的复杂工具。这一章节揭示了早期官僚体系在没有中央集权君主出现前，是如何运作的。 第二部：青铜的辉煌与裂痕——帝国的兴衰法则 第二部转向青铜时代的复杂社会，考察了那些在地理和技术上达到了当时顶峰，却最终因为内部结构性矛盾而崩溃的帝国。 1. 航海民族的密码： 本部分聚焦于爱琴海上的米诺斯文明（Minoan Civilization）。索恩菲尔德教授挑战了传统的“火山爆发导致毁灭”的单一论调，转而强调米诺斯独特的非军事化社会结构和过度依赖海上贸易网络的脆弱性。通过对克里特岛宫殿布局的深入分析，展示了一种高度精致、但缺乏韧性的社会模型。 2. 帝国的“数据黑洞”： 研究了赫梯帝国（Hittite Empire）的衰落。重点不在于外敌的入侵，而在于其庞大官僚机构在信息传递和资源调配上的效率衰退。分析了当时的通信技术（信鸽和信使系统）在面对快速变化的军事和气候挑战时，如何成为加速帝国解体的“数据黑洞”。 3. 铁的悖论： 探讨了铁器技术在黎凡特地区扩散的过程。铁器本身带来了技术优势，但其原材料（矿石和木炭）的开采需求，如何与早期的森林资源管理发生冲突，导致了社会资源的过度消耗和区域性环境恶化，间接促成了“黑暗时代”的降临。 第三部：被遗忘的智慧——跨越地理的共振 本书的最后一部分是作者最富争议性的探讨：寻找在不同地理环境中，独立发展出的文明之间可能存在的“智慧共振”——即在面对相似的生存挑战时，不同文化群体所发展出的相似的哲学或技术解决方案。 1. 玛雅与巴比伦的星辰： 比较了中美洲玛雅文明的长期天文观测记录与巴比伦（或苏美尔）对行星运行的计算方法。尽管两者在地理上相隔万里，但其对“时间周期”和“宇宙秩序”的数学化理解，展示了人类心智在试图理解宏大秩序时，所遵循的某些普遍模式。 2. 丝绸之路的阴影网络： 聚焦于丝绸之路开通前，中亚和西亚之间存在的隐秘的、低频的知识交换。这些交换往往通过游牧部落的迁徙和盐路贸易完成，涉及的不是商品，而是药物配方、灌溉技术的小修补，以及口头流传的民间故事（它们常是技术知识的“记忆载体”）。 3. 最后的知识守护者： 描述了那些在文明崩溃后，知识如何被少数精英或宗教团体“私有化”并以极度浓缩、难以破解的形式保存下来。例如，某些修道院或寺庙中手抄本的结构，如何模仿了古代的工程蓝图，以防止知识被大众滥用或遗失。 --- 学术价值与阅读体验 《失落的文明回响》是一部挑战传统历史观的作品。索恩菲尔德教授拒绝将历史简化为权力更迭的线性叙事，而是将其视为复杂生态系统中的波动与反馈。 本书特色： 原典引用与新释义： 书中大量穿插了对罕见碑文、残卷的直接引文，并提供了全新的、基于现代科学视角的解读。 视觉辅助： 配备了大量由作者团队根据考古数据重建的古代城市模型图、资源分布动态图，帮助读者直观理解古代社会的复杂性。 批判性思维的培养： 引导读者质疑历史书写中的“胜利者叙事”，思考那些未能留下文字记录的普通人的生活，以及他们对文明进程的贡献与牺牲。 本书适合所有对历史、人类学、考古学以及文明兴衰规律感兴趣的读者。它提供了一个宏大而细致的视角，让我们得以窥见人类文明在不断地创造与消亡的循环中，所闪烁出的永恒智慧与结构性弱点。阅读此书，如同站在一座被时间侵蚀的巨大遗址前，聆听那些沉默已久的文明，在风中发出的最后回响。

评分☆☆☆☆☆

我带着一种近乎朝圣般的心情开始了这次阅读的旅程，坦白说，这本书的文字密度和逻辑推进速度，远超我预期的挑战。它不像当代流行的科普读物那样，用大量简化的比喻和直白的叙述来迎合碎片化的注意力。相反，作者展现出的是一种严谨到近乎偏执的思辨结构，每一个论点都不是凭空出现的，而是建立在前文无数观察和推导之上的。这种行文风格，初读时无疑会带来阅读上的阻力，仿佛在攀登一座陡峭的思维阶梯，每一步都需要稳固地踩在上一层的基石上。我发现自己不得不频繁地停下来，回溯前几页的内容，试图彻底消化那些复杂的概念界定和论证链条。这绝非一本可以轻松“读完”的书，它要求读者拿出极大的心智投入，去适应一种完全不同的思考节奏和深度，挑战着我们习以为常的认知习惯。

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随着阅读的深入，我开始关注到排版和字体选择的细微之处。对于这样一部文本量巨大的作品，阅读体验很大程度上取决于版式设计，而在这方面，出版商的处理堪称教科书级别。行距的设置恰到好处，既保证了每行文字的完整性，又避免了文字过于拥挤造成的压迫感。字体选用了一种略带古典韵味的衬线体，清晰有力，即使在长时间阅读后，眼睛的疲劳感也比阅读很多现代印刷品时要轻得多。我注意到，一些关键性的术语或引用的部分，有细微的字体变化或着重处理，这在没有注释的情况下，为读者提供了一种无声的导航，指引我们识别出文本中的核心骨架。这种对阅读舒适度的关注，体现了出版方对读者实际体验的体恤，毕竟，面对如此艰深的理论，任何外部干扰都可能成为中断深入思考的导火索。

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这本书的内在力量在于它提供了一种看待人类经验的全新透镜。我不是一个专业的心理学研究者，但它所构建的那个深邃的内在世界图景，如同打开了一扇通往未知大陆的门。它迫使我去审视那些在日常生活中被我视为理所当然、一笔带过的念头和动机的源头。原本以为它只是一种对特定现象的解释工具，但接触后才发现，它更像是一种哲学思辨，一种关于“我是谁”的持续追问。阅读过程中，我时常会产生一种奇异的共鸣，某些场景的描述，虽然是建立在那个时代的观察之上，却奇迹般地映照出当下自身的某些模糊情境。这种跨越时空的连接感，是任何浅尝辄止的普及读物所无法给予的，它真正触及了人类心智运作的某种永恒的底层代码。

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这本厚重的精装本甫一入手，便有一种沉甸甸的历史感扑面而来，仿佛指尖触及的不再是纸张和油墨，而是跨越世纪的智者低语。装帧设计无疑是下了心思的，皮革质感的外壳与烫金的书名相互映衬，散发出一种低调而又庄重的气息，让人忍不住想把它摆放在书架最显眼的位置，作为一种精神上的图腾。我喜欢这种对经典应有的尊重，它不是那种轻飘飘的平装本可以比拟的。初次翻开时，那种油墨散发的淡淡气味，带着一丝年代的沧桑感，瞬间将我带入一个需要全神贯注的阅读场域。我还没有深入文本，但仅凭这外在的呈现，就已经感受到了它作为一部划时代巨著的重量感。它不仅仅是一本书，更像是一个值得反复摩挲、细细品味的艺术品，体现了出版方对原著精神内核的深刻理解与致敬。这种对物理载体的重视，在如今这个电子阅读日益盛行的时代，显得尤为珍贵和难得，它强迫你放慢脚步，以一种近乎仪式化的态度去对待即将展开的知识探索。

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然而，我也必须坦诚地指出，这本书的价值与门槛是成正比的。对于初次接触相关思想体系的读者而言，这本原著的体量和深度，可能会带来一定的劝退效果。它需要一种持续的、不间断的专注力，稍有走神，便可能在复杂的论证链条中迷失方向，需要花费额外精力重新定位。我能想象，如果不是抱持着极大的求知欲和对深度理解的渴望，很多人可能会在中途放弃，转而寻求更简化的阐释版本。但这恰恰是其价值的体现——它拒绝提供唾手可得的答案，而是要求读者亲手去挖掘和构建理解的桥梁。对于那些愿意付出时间、愿意承受思维上的挑战，并渴望站在思想巨人的肩膀上审视自身的读者来说，这本原著无疑是一笔无法估量的精神财富，其深度和广度，足以支撑长久的研读与反思。

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速度很快，今天就能看上了，很清楚

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看看英文原版，学学英语。

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质量很好，用着也不错，感觉物有所值，购买也十分方便！

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此用户未填写评价内容

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还没看，应该不错，物流超快的

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亚当•斯密是十八世纪中期英国最负盛名的政治经济学家和伦理学家，他一生研究的学问涉及天文学、纯文学、修辞学、哲学、伦理学、政治学、法学和政治经济学等。《国富论》奠定了 他作为英国古典政治经济学奠基人的崇高地位和名望。

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书很好看，孩子都喜欢不得了。

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看着是原版书，和平常的排版不一样

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帮别人买的，应该还可以吧